Can One Believe in Science and God? - Part 2

By Tom Rose

Some scientists realize there are serious intellectual problems with macro-evolution, but still they do not want to accept Creation, perhaps because in accepting Creation they would have to deal with The Creator. On the other hand, if a scientist truly believes in God, doesn’t it seem illogical for him/her to accept what the Bible teaches about sin and salvation and reject what it says about Creation? Such are some of the dilemmas facing each individual as he/she decides on how the world and all its multiple life forms came into existence .

In addition, these individuals must also account for the complexity of man if he is not a special creation. Today, science affirms that man has the largest of all brains (to compensate for duller senses compared to other animals), is able to converse and communicate with true speech, can learn multiple languages, achieves based on the learning of his ancestors, and lives a reasonably lengthy life-span yet has the longest period of parental dependence (18-25 yrs.). These traits, common to all mankind, leave a huge gap between man and other animals in the primate family.  Also, those who believe in the Bible and macro-evolution will have to explain the origin of man’s soul, his desire for worship, and a belief in the hereafter.  Taken side by side, creation and macro-evolution are both belief systems.  Neither creation nor evolution is truly a scientific theory, because neither can be proved nor disproved by the evidence available.  In truth, both positions require faith: one theistic, the other atheistic or materialistic.   

If one goes outside on a clear dark night and glances up into the starlit skies, what do they see?  Order and beauty.  If one looks into the regions of smaller and smaller objects, what is seen there?  Order and beauty.  Whether in the far reaches of space or in the sub-atomic world of matter, scientists will forever be impressed with the detail, intricacy and energy that comes into their fieId of view. Moreover, throughout history man has been curious about his origin along with other elements in the natural world.  Even Job asked, “Has the rain a father?  Who has begotten the drops of dew?” (Job 38:28)

Ladies, did you ever see a beautiful afghan or quilt and fail to ask: who made it, where did you get the pattern, how long did it take?  Gentlemen, did you ever gaze on a refurbished antique automobile and fail to ask: where was it manufactured, how did you find all the parts, can you start it up?  Why don’t we ask the same questions when we look through a telescope or a microscope?  I suggest that modern culture separates out a belief in God from our scientific discoveries.  Thus, I worry as much about the atheist who denies the existence of God, as the Christian who works so hard in his attempt to control his destiny that he fails to truly need and trust God.

In conclusion, scientific knowledge should increase our faith and belief in God because the more we understand about the universe and how it works, the more we should be convinced that the universe could not have "just happened" by chance.  “For by Him (Christ) all things were created that are in heaven and that are on earth, visible and invisible whether thrones or dominions or principalities or powers.  All things were created through Him and for Him.” (Col. 1:16)

Therefore, for those who believe in God, science becomes the means by which we can explain how the universe was created and now functions.  Rather than using science to explain away God’s existence, one may view science, coupled with God’s Word, to point to a marvelously designed creation. One planned by an all-powerful Creator whose existence and etemal power “is before all things and in Him all things consist.” (Col. 1:17)

Can One Believe in Science and God? - Part 1

By Tom Rose

We live in an age in which people all but worship the word 'science.’  In essence, science enables us to explain and understand how the universe, and the world in which we live, works and operates.  Yet because of this knowledge many have come to believe that science has made a belief in God unnecessary or obsolete.  Some think that one no longer needs to believe that God is behind the origin of life since many of its operations can be understood and explained by modern scientific inquiry and analysis.  Is such thinking valid?  What would you think if someone told you that airplanes did not have to be made by anyone, because we can understand and explain how they work and operate?

When one considers the topic of evolution, it is important to establish the meaning of several words.  Micro-evolution (also termed specialization) is easy to envision as a part of the natural world.  Varieties of flowers or domestic animals account for diversity within their kind.  For example, a breeder’s new rose creates a new species, but it is still a rose!  Macro-evolution, on the other hand, is a theory that all of the varieties of creatures we observe today developed by a gradual set of changes, over a very long time, from common ancestors.  Usually this theory includes the concept of life itself having developed from lifeless chemicals.  Micro-evolution is often mistakenly used as evidence for macro-evolution, but these are two vastly different concepts. There is no evidence that large changes above the “family” level (a taxonomy term) could occur or have ever occurred (e.g. the cat family with lions and tigers are distinct from the horse family with family with asses and zebras).

When Curt Sewel, a respected scientist, read The Genesis Flood, by John Whitcomb and Henry Morris, he stated, “It made the entire Genesis account reasonable, in terms that were compatible with my knowledge of science .”  He then added, “I saw that the problem wasn’t with any kind of scientific measurement; the basic problem was the set of assumptions behind the theories.”  To illustrate, a foundation stone of modem science proclaims that everything in nature has always followed the laws of nature, and that these laws have always behaved in the same ways they do now.  This is known as the “Law of Uniformity.”  Implicit in this assumption, though seldom stated, is the belief that a supernatural event never took place.  Arguing that any such supernatural action, such as creation or a Noah flood, would have been a “singular event” that obviously could not be repeated in a scientific experiment, it must be placed outside the domain of science. In this way, the Genesis account is put aside as a non-scientific story, and is automatically ruled out of any scientific explanation.

(To Be Continued)

Faith Not Form

By Tom Rose

I’m not sure that Edward Gibbon had our generation in mind when in 1788 he finished his classic work on the fall of the Roman Empire, but his words are timely for life in these times. (The History Of The Decline And Fall Of The Roman Empire, by Edward Gibbon) He proposed five major reasons why the Roman civilization crumbled, and at the top of his list was the decay of religion.  In that society "faith faded into mere form and lost its touch with life and the power to guide its citizens to a higher level."  In other words, faith became empty, artificial, and even contemptible.

As we shake our heads and ponder how these things came to be, listen to a modern sociologist, Os Guinness, as he looks at our current culture.  He observes, "Look at it from the point of view of the religious believers.  Religion to them was once life’s central mystery, its worship, life’s broadest canopy of meaning as well as its deepest guarantee of belonging.  Yet today, where religion still survives in the modern world, no matter how passionate or 'committed' the individual believer may be, it amounts to little more than a private preference, a spare-time hobby, a leisure pursuit."  Secularization, working from within the system, has accomplished its goal of neutralizing Christianity and is quickly becoming the dominant world view of the West.

We keep ourselves so busy that we cannot or will not take the time to understand life from a Christian perspective or integrate Christian principles into our daily lives.  Our journey through life becomes increasingly fragmented and out of control, which in turn produces mega-stress. Alexander Whyte summed up our problem when he said, "We cannot look seriously in one another’s faces and say it is want of time. It is want of intention. It is want of determination. It is want of method. It is want of motive. It is want of conscience. It is want of heart. It is want of anything and everything but time."

Busyness, the curse of our culture, robs us of the things that are of the greatest importance, including our souls.  If we are too busy to study the Bible, attend church, encourage and pray for others, and enjoy the simple things of God’s creation, then we are simply too busy!  Indeed, Satan has taken us captive and has us just where he wants us.  The more we struggle and the faster we go, the tighter the snare becomes.

Anytime our relationship with Christ does not go beyond the superficial level, we are in serious trouble.  Christianity is a religion of the heart, based on a personal relationship with the Creator of this universe. It is between us and God – one on one.  Worship of an impersonal God is little more than idol worship. Yet familiarity with religious things and concepts by no means constitutes a relationship.  Note carefully the words of the prophet Isaiah as restated by Christ in Mt. 13:14-15.  “You will be ever hearing, but never understanding; you will be ever seeing, but never perceiving.  For this people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes.  Otherwise, they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them.”

Jesus is the single most complex character who has ever marched across the stage of human history. Indeed, the Jesus of the Gospels is a living, vibrant, dynamic, forceful personality, and the world has never experienced any other individual like Him. Today, gather your courage to go beyond the superficial and begin to find the rewards that an intimate relationship with Christ can offer. Consider your familiarity with Christianity as a blessing, not a curse, for the study and pursuit of Christ should yield growth and allegiance, not contempt and indifference. While you have time and opportunity, seek the sacred scriptures and allow His Word to sink into your being and breed contentment, for in them you have eternal life (Jn. 5:39).

Finding Grace in a World Full of Ungrace – Part II

By Tom Rose

Author, Philip Yancey, describes a friend who was battling with his fifteen-year-old daughter.  He knew she was using birth control, and several nights she had not bothered to come home at all.  The parents had tried various forms of punishment, to no avail.  The daughter lied to them, deceived them, and found a way to turn the tables on them saying, “It’s your fault for being so strict!”

Yancey recalls his friend telling him, “I remember standing before the plate-glass window in my living room, staring out into the darkness, waiting for her to come home.  I felt such rage, I wanted to be like the father of the Prodigal Son, yet I was furious with my daughter for the way she would manipulate her mother and me and twist the knife to hurt us.  And, of course, she was hurting herself more than anyone.  I understood the passages in the prophets expressing God’s anger.  The people knew how to wound Him, and God cried out in pain.”

“And yet I must tell you,” said my friend, “When my daughter came home that night, or rather the next morning, I wanted nothing in the world so much as to take her in my arms, to love her, and to tell her I wanted the best for her.  I was a helpless, lovesick father.”

When I think about God, I hold up that image of the lovesick father, which is miles away from the stern monarch I used to envision.  I think of my friend standing in front of the plate-glass window gazing achingly into the darkness.  I think of Jesus’ depiction of the Waiting Father of the Prodigal, heartsick, abused, yet wanting above all else to forgive, to begin anew, and to announce with joy, “This my son was dead, and is alive again; he was lost, and is found.”

Compassionate forgiveness is at the heart of extending grace.  C. S. Lewis exclaimed, “Everyone says forgiveness is a lovely idea, until they have something to forgive.”  Indeed, ‘forgive and forget’ are easy words to say, but can be difficult to do!  Yet, if we fail to do so, bitterness, rather than the Lord, will rule our hearts.  For a moment, let us look at what it means to forgive.  Forgiveness is not ignoring those who wrong us, ignoring the sin, nor putting the offender on probation – promising to “forget” if no other offenses occur.  Rather, genuine forgiveness means halting the cycle of blame and pain; breaking the cycle of ungrace. 

What blocks forgiveness; it’s not God’s reticence – but ours.  It may be our attitude toward the offender always wanting to put “conditions” on our efforts such as: 1) I am unable to forgive you – at this time; 2) I’m going to forgive you, but in the future I’m not going to have anything to do with you; 3) I’ll do it, but consider it a favor from me to you; and 4) I’m going to forgive you, but I’ll never forget it!  However, none of these actions are supported by the scriptures.  Mt. 6:14-15 says, “For if you forgive other people when they sin against you, your heavenly Father will also forgive you.  But if you do not forgive others their sins, your Father will not forgive your sins.”  On the other hand, it may be our attitude toward our own sins that contribute to our inability to accept forgiveness. Weighted down by repeated failures, lost hope, and a sense of unworthiness, we pull a shell around ourselves that makes us almost impervious to grace.  Like the friend’s  daughter’s refusal to listen to wide and loving admonitions of grace, so we stubbornly turn away as well.  And like a spiritual defect encoded in the family DNA, ungrace is easily passed on in an unbroken chain to others.

We as humans also struggle with two types of hoarding.  First, we are often unable to forgive ourselves as old memories clog our lives and Satan reminds us of our failures by bringing that junk that was once tossed to the curb back inside.  Secondly, we fail to forgive others as sometimes we feel we have a right to carry a grudge and thereby not only stack up our own junk, we haul in someone else’s too!  If the cycle of ungrace goes uninterrupted, in time it will lead to resentment – a word that literally conveys the idea of “to feel again.”  Resentment clings to the past, relives it over and over just as one would pick each fresh scab off a wound so that it never heals.

In our everyday interactions, ungrace behavior can cause cracks to fissure open between parents, parent and child, siblings, brethren, best friends, business partners, prisoners, tribes and races.  Left alone, cracks widen, and for the resulting chasms of ungrace there is only one remedy: the frail “rope-bridge” of forgiveness.  One can best understand forgiveness by observing what God does when He forgives us our sins.  He removes the notation from the record (Mica 7:18-19).  He forgets, putting it out of His memory (Heb 8:12).  He then treats us just like He did before we sinned, receiving us back wholeheartedly (Lk 15:20-24). 

In the final analysis, forgiveness is an act of faith.  By forgiving another, I am trusting that God is a better justice-maker than I am.  By forgiving, I release my own right to get even and leave all issues of fairness for God to work out.  I leave in God’s hands the scales that must balance justice and mercy.  And yet I never find forgiveness easy, and rarely do I find it completely satisfying.  Nagging injustices remain, and the wounds still cause pain.  I have to approach God again and again, yield to Him the residue of what I thought I had committed to Him long ago.  But I do so, because Jesus instructed us in His model prayer (Mt. 6:9-13) to say, “Forgive us our trespasses, as we forgive those who trespass against us.”  In 1984 Charles Williams has said of this prayer, “No word in the English language carries a greater possibility of terror than the little word as.”  Why?  Because Jesus plainly linked our forgiven-ness by the Father with our forgiving-ness of our fellow man.  In a world that runs by the laws of ungrace, Jesus requires – no demands – a response of forgiveness.  So urgent is the need for forgiveness, that it even takes precedence over “religious duties” (see Mt. 5:22-24). 

Thus, God granted us a terrible agency: by denying forgiveness to others, we are in effect determining them unworthy of God’s forgiveness, and thus so are we.  In some mysterious way, our own divine forgiveness depends on us.

But God took the initiative and shattered the inexorable law of sin and retribution by invading earth, absorbing the worst we had to offer, crucifixion, and then fashioning from that cruel deed the remedy for the human condition.  Calvary broke the logjam between justice and forgiveness.  By accepting onto His innocent Self all the severe demands of justice, Jesus broke forever the chain of ungrace.  And we as His children must do likewise.

Allow me to close with a true story of grace in action.  As 2013 came to a close, Malcolm Gladwell, a staff writer for the New Yorker and author of such bestsellers as The Tipping Point and Outliers, spoke publicly about his own rediscovery of faith.  He credits a visit with a Mennonite couple in Winnipeg, Canada, who lost their daughter to a sexual predator.  After the largest manhunt in the city’s history, police officers found the teenager’s body in a shed, frozen, her hand and feet bound.  At a news conference held at the family’s home just after her funeral, the father said, “We would like to know who the person or persons are so we could share, hopefully, a love that seems to be missing in these people’s lives.”  The mother added, “I can’t say at this point I forgive this person,” stressing the phrase at this point.  “We have all done something dreadful in our lives, or have felt the urge to.”

The response of this couple, so different from a normal response of rage and revenge, pulled Gladwell back toward his own Mennonite roots saying, “Something happened to me.  It is one thing to read in a history book about people empowered by their faith.  But it is quite another to meet an otherwise very ordinary person, in the backyard of a very ordinary house, who has managed to do something utterly extraordinary.  Their daughter was murdered.  And the first thing the Derksens did was to stand up at a press conference and talk about the path to forgiveness.”  He adds, “Maybe we have difficulty seeing the weapons of the Spirit because we don’t know where to look, or because we are distracted by the louder claims of material advantage.  But I’ve seen them now, and I will never be the same.”

For the above article, ideas and phrases were selected from: Grace, by Aaron Erhardt, Louisville, KY: Erhardt Publications, 2015; God’s Amazing Grace: The Sweetest Sound of All by Wilson Adams, Murfreesboro, TN: Courageous Living Books, 2015; What’s So Amazing About Grace” by Philip Yancey, Grand Rapids, MI: Zondervan, 1997; Vanishing Grace by Philip Yancey, Grand Rapids, MI: Zondervan, 2014.  

Finding Grace in a World Full of Ungrace – Part I

By Tom Rose

[Note: The article that follows draws heavily from two books by Philip Yancey which are referenced at the end.  In an effort to help describe grace, this author uses a new word to contrast everything that is not grace, which he simply terms ungrace.]

We speak of grace often as if we fully understood it, but do we?  More importantly, do we believe in it and do our lives proclaim it?  Most of us have grown up with many values based on what sociologists call the “Protestant Ethic.”  It can be described in phrases like: pull yourself up by your own bootstraps; the early bird gets the worm; no pain, no gain; there’s no such thing as a free lunch; and stand up for yourself!  However, each of these are examples of “ungrace”.  Indeed, most institutions run on ungrace and their insistence that we earn our way.  Over time, we build up a resistance to grace – partly because it is unearned (and doesn’t seem fair) and partly because it is shockingly personal to the individual who receives it. 

Aware of our inbuilt confusion about grace as well as our difficultly to explain it, Jesus chose to teach about it frequently – most often in the form of parables.  The three stories in Luke 15 (about the lost sheep, the lost coin, and the lost son) seem to make the same point.  Each underscores the loser’s sense of loss, tells the thrill of discovery, and ends with a scene of jubilation.  It is only when we pause and allow their meaning to filter through our minds that we are confronted with their astonishing message and begin to realize how thickly our veil of ungrace obscures our view of God.

For example, can you image a housewife jumping up and down in glee over the discovery of a lost coin (Lk 15:8-10).  Now that image is not exactly what comes to one’s mind when we think of God.  Yet that is exactly the picture Jesus insisted upon.  In effect He is asking us, “Do you want to know what it feels like to be God?  Well, when one of my creatures pays attention to Me, it feels like I just reclaimed my most valuable possession, which I had given up for lost.”  The message is clear: God will go to any length to bring us home.  How far will He go?  All the way to Calvary.  God gave us His Son as proof that He has not given up on us.  That’s grace!

Grace is unmerited, undeserved, unconditional love of God toward man.  Grace is what every sinner needs, but none deserve (see Rom 5:8).  Unconditional love is a difficult concept to grasp.  By grace, God did for us what we could not do for ourselves.  Truly, God’s goodness toward us was not based on any thing we had done – or would do in the future.  He acted freely and without expectation of receiving anything of equitable value in return.  It was unearned kindness.  Indeed, grace is the essence of the gospel as it puts the “good” in the Good News.  It provides healing to those who hurt, help to those who struggle, and hope to those who despair.

Here is an important concept, though: while salvation is by the “riches of His grace” (see Eph 1:7), it is not by grace alone.  Paul, in Eph 2:8 says, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God.”  The giver and gift are so involved that the gift cannot be handed over unless the recipient is involved.  Grace is God’s part; faith is man’s part.

Read the The Parable of the Vineyard (Mt. 20:1-16), then pause to notice the role of each character.  God is the master of the house, Christ is the foreman, the laborers are the disciples, the vineyard is the church, and a denarius was the ordinary pay for a day laborer.  Whereas the first group of workers agreed to a set wage, the others merely trusted the master to give them “whatever is right” (see v. 4).  Now at the close of day, the early hires were dirt covered, sweat drenched, energy depleted, hands throbbing, back aching, and denarius deserving – everything the latecomers were not!  The foreman was told by the master to pay the wages beginning with those hired last.  As each worker stood before the foreman they each were given a denarius – regardless of the time they started work.  Predictably, the story has those who get more than they deserve, those who think they deserve more than they get, and a jealous reaction arises.  However, no one received less than he initially expected, and some received more.  The master had not made the early hires equal to the latecomers; rather he made the latecomers equal to the early hires.

Many Christians who study this parable identify with the employees who put in a full day’s work, rather than the add-ons at the end of the day.  We like to think of ourselves as responsible workers, and the employer’s strange behavior baffles us.  However, unless we step outside the world of ungrace we risk missing the story’s point.  God dispenses gifts, not wages.  None of us gets paid according to merit, for none of us comes close to satisfying God’s requirements for a perfect life.  If paid on the basis of fairness, we would all end up in hell!  Grace cannot be reduced to generally accepted accounting principles.  In the bottom-line reality of ungrace, some workers deserve more than others; in the realm of grace the word deserve does not even apply.

Jesus did not want His followers to be haughty, nor did He want them to have an employee mentality.  It is not so much for so much.  Rather, they should focus on work, not wages; service, not seniority; production, not position; trusting in God’s goodness at the end of the day and not comparing themselves to other workers.  From our Protestant Ethic background, we reach a troublesome dilemma as few things seem more unequal than the equal treatment of unequals!  But this is the ‘New Math’ of grace. The master did not give the latecomers what they deserved; he gave them what they needed.  It was not based on merit, but mercy.  Moreover, if we care to listen, there is a loud whisper from the gospel that we, as believers, did not get what we deserved.  For each of us as His children deserved punishment and got forgiveness.  We deserved wrath and got love.  We deserved a debtor’s prison and got instead a clean credit history.  We deserved stern lectures and crawl-on-your-knees repentance, but He left our world to return to His and set the table of grace, beckoning us to come to His banquet feast.

It should be noted, however, there is one aspect of the Protestant Ethic that is affirmed by the scriptures.  Phil. 2:12-13 admonishes us to work out our own salvation with fear and trembling…for it is God who is at work in you.  No one is too bad to be saved, but some are “too good” to be saved because they have a self-righteous attitude.  They tend to look down on others, think too highly of themselves, and feel that God owes them something.  Then there are others who are unwilling to make the effort to change their lives and to put in the work to grow in Christ.  Nevertheless, God will always do His part to make you into the person He wants you to be, if you will work, too.

In summary, grace remains the last and best word to describe what God has done for each of us.  First, grace is free only because the Giver Himself has borne the cost.  Second, grace makes its appearance in so many forms that it is difficult to define.  However, something like a definition of grace in relation to God would be: grace means there is nothing we can do to make God love us more, and grace means there is nothing we can do to make God love us less.  Yet, grace alone does not save us; grace is God’s means by which – if we choose to obey His commands - we may be saved.  Third, grace alone melts ungrace.  Finally, Christians are saved by grace in order to serve by grace.

When I stand before the throne,

Dressed in beauty not my own;

When I see Thee as Thou art,

Love Thee with unsinning heart;

Then, Lord, shall I fully know –

Not till then – how much I owe!

For the above article, ideas and phrases were selected from: Grace, by Aaron Erhardt, Louisville, KY: Erhardt Publications, 2015; God’s Amazing Grace: The Sweetest Sound of All by Wilson Adams, Murfreesboro, TN: Courageous Living Books, 2015; What’s So Amazing About Grace” by Philip Yancey, Grand Rapids, MI: Zondervan, 1997; Vanishing Grace by Philip Yancey, Grand Rapids, MI: Zondervan, 2014.